Shloka 94

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

अथ महेन्द्रविरिञ्चिविभावसुप्रभृतिभिर् नतपादसरोरुहः सह तदा च जगाम तयांबया सकललोकहिताय पुरत्रयम्

Transliteration

atha mahendraviriñcivibhāvasuprabhṛtibhir natapādasaroruhaḥ saha tadā ca jagāma tayāṃbayā sakalalokahitāya puratrayam

Translation

अथ महेन्द्रविरिञ्चिविभावसुप्रभृतिभिः नतपादसरोरुहः स विभुः तया अम्बया सह तदा जगाम। सकललोकहिताय पुरत्रयं प्रति प्रस्थितः।

Word by Word

• अथ: then

• महेन्द्र: Indra

• विरिञ्चि: Virin̄ci/Brahmā

• विभावसु: Vibhāvasu/Agni

• प्रभृतिभिः: and others/beginning with

• नत: bowed

• पाद: feet

• सरोरुहः: lotus (lotus-feet)

• सह: together with

• तदा: at that time

• च: and

• जगाम: went/set forth

• तया अंबया: with that Ambā (the Divine Mother)

• सकल: all

• लोक: worlds

• हिताय: for the benefit/welfare

• पुरत्रयम्: the three cities (Tripura)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Parvati
• Indra
• Brahma
• Agni

FAQs

What is the importance of this verse in the context of Linga worship?

It frames Shiva as the supreme Pati whose action is loka-hita (universal welfare). In Linga theology, worship is not merely personal gain but aligning the pashu (soul) with the benevolent will of the Pati who removes adharma (bondage-producing forces).

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva-tattva is shown as transcendent and sovereign: even the highest devas (Indra, Brahma, Agni) bow at His lotus-feet. Yet He is also immanent and compassionate, moving into the world-process to protect beings—an expression of Pati’s grace (anugraha).

What ritualistic or Yogic practice is highlighted here?

The verse highlights deva-namaskāra (bowing to the Lord’s lotus-feet) and the contemplative stance of surrender. As a Shaiva takeaway, it supports Pashupata orientation: humility and refuge in Pati, with Shakti (Ambā) as inseparable power in Shiva’s world-welfare acts.